Wrestling for Jesus

I watched this documentary last night, having missed it when it played the Wisconsin Filmfest earlier this year. It’s not a great film, but it does offer a window into a particular subculture–the white working class of South Carolina. It’s also somewhat poignant, as the focus on T-Money, who started the organization “Wrestling for Jesus” after the suicide of his father. He takes his ring around to small towns in SC and a handful of guys do the moves. After the show is over, a preacher comes out for the altar call. There are rarely more than 100 people in attendance and when the camera scans their faces during the action, they often look disinterested or bored, except for the gray-haired woman who is caught shouting “Kill him!”

There is also tragedy, when the young man who was voted “most Christ-like” suffers a debilitating neck injury, and a biker-turned Jesus wrestler is diagnosed with cancer. T-Money himself has marital difficulties and eventually divorces. The “ministry” disbands, but the film ends with T-Money trying to put a new life together in a new relationship.

My closest brush with the culture of “semi-pro” wrestling in South Carolina was the American Coliseum in Spartanburg which I regularly drove past. Its signs promised excitement, was “not for boring people” and for several months advertised “twin midget wrestling.” One can only speculate

Proof that Jesus is a Capitalist!

He appeared on a Walmart receipt! In Traveler’s Rest, SC, no less (for those unfamiliar with SC, TR is just a few miles from Furman University and St. James Episcopal Church). I would make a crack about South Carolina now, but I’m disappointed that none of my Greenville friends shared this with the world and I had to learn about it from the Guardian. They provide a lovely slideshow of other appearances of Jesus; apparently he prefers appearing on toast.

 

Two essays about death

Dudley Cledenin, former national correspondent for the NY Times, writes about his impending death due to ALS (Lou Gehrig’s Disease) and his desire to die well.

In the Guardian, Sabine Durrant writes about Nell Dunn’s play Home Death, which was written after the death of Dunn’s partner Dan Oestreicher, who wanted to die in dignity at home. However:

Oestreicher was visited by five national health professionals – four district nurses, one doctor – in his last 24 hours, but none of them seemed trained to deal with a home death. When Nell woke in the early hours, she realised Dan was dying. His lungs were bubbling; he was panicking – he felt he was drowning – and in pain. She couldn’t ring for an ambulance because they would take him to hospital and he didn’t want that. She had four phone numbers, including one for a hospice, but when she rang she was told to ring back after 8.30am; when she called again it went straight to answerphone. Her doctor’s surgery was closed. There was no morphine. A district nurse came, gabbled into her mobile phone inches away from Dan’s ear, a doctor, another nurse. No one knew where to find an open chemist. “I know it was a Sunday, but people die on a Sunday for God’s sake.” There was irritation from the doctor who visited, tactlessness: “I’m being paid well for this.” Finally, late morning, everyone dispersed and Nell and Dan were left alone. She lay next to him on their bed. He came in and out of consciousness and at 1.30pm, their dog Primrose beside him, he died.

The nurse returned with the morphine at 4pm. She had been gone for five hours. Was she embarrassed? “I don’t know. I didn’t let her in.”

Dying well–the notion reminds me of the ars moriendi  of the medieval period, a genre of devotional literature that encouraged Christians to prepare for death, making a proper final confession, so they could be certain of a successful passage into purgatory. But there’s something else here, too–the desire to have control over how one ends one’s life. That’s certainly the case in Clendenin’s piece. It also seems to be some of the motive behind the assisted suicide movement. Those who are opposed to such things often criticize people like Clendenin for aspiring to self-sufficiency. He points out how he ministered at the end of life to his mother and other relatives, and that he wishes to spare his beloved daughter that experience. But has he asked her?

I don’t have answers to the questions raised by these essays, to the question of assisted suicide, or even to the question of human dignity, whether it be in the sickbed or at end of life. Posing the questions is hard enough.

The International House of Prayer?

There’s a profile in The New York Times of Mike Bickle and the International House of Prayer. New to me, apparently it is a ministry he began in 1999 that emphasizes around-the-clock prayer and worship. Those who come from across the country (and world?) find here the sort of direct experience of God, “visceral communion,” that they might not achieve elsewhere. Bickle claims to be non-political, but there are links between his group and Texas Governor Rick Perry’s planned day of prayer in Houston. Bickle believes that fervent prayer can accelerate the Second Coming, which he believes will occur within the next fifty years.

The International House of Pancakes has filed a trademark infringement suit.

It’s somewhat reassuring to know that America continues to be an incubator for new and unexpected forms of Christianity.

Predictably, the article also cites detractors and claims of “cult-like” behavior among participants and allusions to brainwashing (though that word is never used). The author also refers to past controversies in which Bickle was involved.

The google-fication of life

I read this post on Patheos about the effects of Google’s complex algorithms on our world. It turns out that our search results are constantly being recalibrated to conform more closely to our interests. In other words, if you and I put in the same search term into Google, we might get completely different results. It’s not just the Internet, of course. We do the same with other media, including the news. Commenters have lamented for some time that some people only watch Fox News, while others restrict themselves to CNN or MSNBC.

This reality came home to me this week, when numerous Facebook friends suddenly expressed their outrage over the not-guilty verdict in the Casey Anthony trial. I had no idea what they were talking about. Who’s she, I wondered. Apparently it was the trial of the century. I missed it, and more surprisingly, I missed the entire event, from its beginning.

The Internet has allowed me to become much more selective in what I read and follow. Google Reader keeps me up to date with all of the blogs and other sites I follow, and I don’t have to go fishing for information. I read what looks interesting to me and ignore the rest. I suppose on one level that’s not so different now than it was twenty-five years ago, when I got my news from NPR, the Boston Globe, the New York Times, and watched CNN only when there was some major event taking place. Still, even then I would have been aware of stories that caught the nation’s attention, even if I had little interest in it–like, say, the OJ Simpson trial.

 

What is Progressive Christianity

Patheos, which has developed into a great site on matters religious, recently opened its “Progressive Christianity Portal.” They are hosting a symposium on “What is Progressive Christianity?” that includes input from Brian McLaren, Diana Butler Bass, Phyllis Tickle and other notables. Given the recent controversy over whether Jim Wallis and Sojourners belonged within the big tent of Progressive Christianity, it’s an important question.

I’ve never been comfortable with the label, any more than I was comfortable with the label “liberal.” Perhaps my dis-ease comes from the Eight Points of Progressive Christianity posted by progressivechristianity.org. There is, among these eight items, no reference to God, let alone the Trinity. Instead, appeal is made to the Sacred and Oneness of Life.

To be sure, many of those writing about “What is Progressive Christianity?” would have no problem with using Trinitarian or Christocentric language. Still, I agree with Fred Schmidt’s observation that:

Classically, for Christianity, sacred or divine mystery has been a term applied to the limits of what can be known about the ways of God as understood in the Christian tradition. But, true to the leading lights of Progressive Christianity, Ms. Astle describes the identity of God itself as the mystery.

We shall see how the conversation develops.